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In this light, the crucified man they'd wrapped in the 
shroud, may not in fact have been the Messiah at all, but 
rather, possibly one of a few hundred Essenic adherents 
to the Jubilee calendar ensconced in their retreat atop a 
precipitous plateau at Qumran surveying the Dead Sea. 
The prohibition against Judaic observances issued by 
Antiochus iv Epiphanes (167 bc), included restriction 
of the 49-year Jubilee calendar - forcing its most devout 
observors to remove to the wilderness of Qumran to 
evade persecution. Roman rule under Herod (37 bc) 
introduced an unfamiliar heretical measure, the Julian 
calendar, complicating matters further - the prevailing 
19 -year calendar, while also foreign to Judaism, having 
at least been in use throughout Judaea since its adoption 
by the Persians (380 bc). The great Jubilee measure alone 
was sacred to the People of the Covenant, Moses having 
been enjoined by Yahweh to observe none other but his 
49-year Sabbatical calendar, [leviticus xxv: 8-10] 
But no one committed to Judaic resistance (207-163 bc) 
knew how it worked; forcing the revolutionaries intent 
on restoring ancestral sacred practices, to concoct their 
own version of a 49-year calendar (designed to ensure 
that feast days not only fall on the same date each year 
but also on the same day of the week). The crucified man 
may merely have been one in an endless string of victims 

of Roman intolerance toward the disruptive observance 
of this calendar (antipathy which ultimately forced the 
abandonment of the plateau and secretion of the scrolls 
comprising the community's extensive library, in caves 
dug into adjacent cliffs). But with the emergence of the 
images on his burial shroud, the man unavoidably came 
to be equated with the Messiah. Judaism had for some 
time anticipated a Messiah [deuteronomy ix: 25/6] - 
these unmistakable signs of sure divinity, leaving little 
doubt among those confronted by the images, that the 
man no one had suspected of being the Son of God 
during his lifetime, was in fact truly that. Christianity, 
therefore, may not have been the result of an unexampled 
photograph of the actual Son of God, but rather simply 
of an observor of an outlawed calendar - the miracle of 
those images alone establishing the basis for belief, not 
the 'divinity 5 infusing his likeness. A religion rising purely 
from a photograph - a recognized phenomenon captured 
again as recently as 1993 - and the misinterpretation of its 
origin. Without the images on the shroud there would be 
no Christianity. nick drumbolis 






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Constantius i, defeated his rival Maxentius (306-12) son 
of Maximian, an earlier Emperor of the West, at Milvian 
Bridge in Rome, 28 October 312 ad. Prior to battle, he 
had a vision of a flaming cross on high, with the message 
in hoc vinces - "in this sign you will conquer" (in Greek 
en touto nika) - which precipitated his faith in Christ. 
The thesis, however, that Christianity may have advanced 
through revelation of the two enigmatic images on the 
burial shroud (the two 'cruets' of blood and sweat taken 
by Joseph of Arimathaea to Glastonbury, according with 
the two types of stains visible on the shroud; likewise 
the 'blood 5 of Christ preserved in the elusive Grail of 
subsequent legend) accounts for his 'vision as the future 
emperor's viewing of the unfolded linen, whose images, 
crossing front and back when wrapped around the corpse 
(the chi-rho emblem adopted by Constantine, conceivably 
the 'hangman' image of a crossed, %, man, p), were only 
explicable as the scorch of divine light. Sunlight, arguably, 
precipitately fixed the photosensitive reaction of the 
myrrh and aloes in which the body had been temporarily 
preserved, on removal from the tomb by Mary Magdalene 
that first Easter morning, in their combination with the 
uric acid excreted through skin during extensive scourging. 
Before removal from the sepulchre, to prepare the body 
for interment, the shroud had harboured no such images 
- or 'angels', as they 'appear' in the Gospels of Matthew & 
Johnf - their miraculous emergence in the sun providing 
the otherworldly proof with which Christianity so easily 
supplanted prior beliefs, in those to whom the shroud 
was shown: rulers, sages and key aristocrats. Christianity, 
in other words, was purely the result of a natural photo- 
graph, characterized as the 'resurrection' because the 
shroud when initially viewed by Mary Magdalene, was 
blank - its images emerging inexplicably apart from the 
corpse, on exposure to the divine light of god, in hot sun. 
The resurrection of a man who, although he had not 
been suspected of it during his lifetime, must - on the 
strength of those miraculous images - have been the 
Christ: "It is, moreover, true of the resurrection as of no 
other individual miracle that on it the New Testament rests 
the whole structure of faith" [New Bible Dictionary, P784] 
An appropriate 'life' for the Messiah had to be hastily 
concocted to atone for not having recognized the 'son 
of god' while he lived; a 'life' suitable for a Messiah - 
thereby drawn from prophecies in the Old Testament - 
untainted by the 'disrespect' shown him in their midst. 


Thus the calendrical colleges sheltering the priests of 
the Chaldaeans, Jews, Egyptians and Greeks were shaken 
- along with their traditions, ultimately, of an ancestral 
Gnosis - by an unmistakably miraculous proof of 
inimitable divinity. How else explain the presence of a 
photograph on cloth before the process was recognized?! 
matthew has Mary Magdalene confronted by "the angel 
[image] of the Lord [whose] face was like lightning, his 
robe [shroud] white as snow" [matthew xxviii: 3] t 
john attests to Joseph of Arimathaea's provisional 
interment of the body, with the help of Nicodemus who 
"brought a mixture of myrrh and aloes, weighing about a 
hundred pounds. They took the body of Jesus and wrapped 
it with the spices in linen cloths. . . ". [john xix: 39/40] 
Subsequently Mary Magdalene arrived at the tomb Sunday 
morning while "still dark" but on seeing the stone which 
had blocked the entrance, removed, she hastily retreated 
to fetch "Simon Peter and the other disciple". When they 
returned to the tomb, the other disciple "bent down and 
saw the linen cloths lying on the ground, but did not go in, 
Simon Peter who was following now came up, went right 
into the tomb, saw the linen cloths on the ground, and also 
the cloth that had been over his head; this was not with 
the linen cloths but rolled up in a place by itself" [xx: 4-7] 
"Meanwhile Mary stayed outside near the tomb, weeping. 
Then, still weeping she stooped to look inside, and saw 
two angels [two images] in white, sitting where the body 
of Jesus had been, one at the head, the other at the feet 
[the frontal image extending from his feet to his head, 
the dorsal from head to foot]." [john xx: 12] f 
luke likewise notes that Joseph of Arimathasa "wrapped 
[the body] in a shroud and put him in a tomb" [luke 
xxi 11: 53] and that Mary Magdalene, Mary mother of 
James and one Joanna found the tomb empty at dawn 
Easter Sunday: ". . . the body of the Lord Jesus was not there 
[not near the shroud when the images emerged]. As they 
stood there not knowing what to think, two men in brilliant 
clothes [a brilliant cloth, etched in mystical lightning] 
suddenly appeared at their side." [luke xxiv: 2/3] f 
mark describes Joseph of Arimathsea "wrapp[ing] him 
in the shroud [he'd bought] and /a[ying] him in a tomb". 
[mark xv: 46] At dawn Sunday the two Marys in the 
company of one Salome, entered the tomb to encounter 
"a young man in a white robe seated on the right-hand side 
[the right-hand figure on the shroud laying face-up - 
ie, seat-down] ". [mark xvi: 5] f